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from R.C. Sproul

I’m still amazed whenever I see the bumper sticker that reads, “Visualize world peace.” The idea is that if I, and enough other people, create the right mental picture of peace, it will soon come to pass. It’s astounding that some people actually believe that silly technique will bring about such a desirable goal.
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How many people do you know that have made it to the hall of fame in music, art, literature, or sports because of their love? We elevate people to the status of heroes because of their gifts, their talents, and their power, but not because of their love. Yet, from God’s perspective, love is the chief of all virtues. But what is love?
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There is no greater message to be heard than that which we call the gospel. But as important as that is, it is often given to massive distortions or over simplifications. People think they're preaching the gospel to you when they tell you, 'you can have a purpose to your life', or that 'you can have meaning to your life', or that 'you can have a personal relationship with Jesus.' All of those things are true, and they’re all important, but they don't get to the heart of the gospel.
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Paul gives great attention to ecclesiology, the doctrine of the church, in his letter to the Ephesians. In fact, we could say Ephesians answers this question: What is the church? In Ephesians 2:19–22, the chief metaphor Paul uses is that of a building—the household of God. Christians are part of the household in the sense that they have been adopted into the family of God, which is another image that Scripture uses to describe the church. But here the accent is not so much on the family of the household as it is on the house of the household: "[We] are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets" (vv. 19–20a).
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As we read the works of nineteenth-century atheists, we find that they were not particularly concerned to prove that God does not exist. These atheists tacitly assumed God’s nonexistence. Instead, they said that after the Enlightenment, now that we know there is no God, how can we account for the almost universal presence of religion? If God doesn’t exist and human religion is not a response to the existence of God, why is it that man seems to be incurably homo religiosus—that man in all of his cultures seems to be incurably religious? If there’s no God, why is there religion?
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"How does the sovereignty of God relate to our daily lives? We understand from Scripture that God is sovereign, that He rules and reigns over all things for His glory and the good of His people." But as soon as prayer and God's sovereignty are set side by side, we run into difficult theological questions. After all, if God is sovereign over all things, why should we even bother praying? If all things work together for good to those who love God, shouldn't we content ourselves with whatever God sees fit to give us? In the coming days we will post a series of articles by R.C. Sproul in which he addresses these issues head-on. This is the fifth and final part of the series.
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We need to make some important distinctions about the biblical meaning of "fearing" God. These distinctions can be helpful, but they can also be a little dangerous. When Luther struggled with that, he made this distinction, which has since become somewhat famous: He distinguished between what he called a servile fear and a filial fear.
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On the night Jesus was born something spectacular took place. The plains of Bethlehem became the theater for one of the most spectacular sound-and-light shows in human history. All heaven broke loose
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Along with the great theologian and philosopher Anselm of Canterbury we ask the question, Cur deus homo? Why the God-man? When we look at the biblical answer to that question, we see that the purpose behind the incarnation of Christ is to fulfill His work as God’s appointed Mediator. It is said in 1 Timothy 2:5: “For there is one God and one Mediator between God and men, the Man Christ Jesus, who gave Himself ….” Now, the Bible speaks of many mediators with a small or lower case “m.” A mediator is an agent who stands between two parties who are estranged and in need of reconciliation. But when Paul writes to Timothy of a solitary Mediator, a single Mediator, with a capital “M,” he’s referring to that Mediator who is the supreme Intercessor between God and fallen humanity. This Mediator, Jesus Christ, is indeed the God-man.
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